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Feng shui
Feng shui
Chinese name
Traditional Chinese 風水
Simplified Chinese 风水
Literal meaning wind-water
Filipino name
Japanese name
Kanji 風水
Hiragana ふうすい
Korean name
Hangul 풍수
Hanja 風水
Thai name
Vietnamese name
[1]
Feng shui (English pronunciation: /ˌfʌŋˈʃweɪ/ ( listen) fung-SHWAY, formerly /ˈfʌŋʃuː.i/ FUNG-shoo-ee;[2] Chinese:
風水, pronounced [fə́ŋʂwèi]) (or Fung shui) is an ancient Chinese system of aesthetics believed to use the laws of
both Heaven (astronomy) and Earth (geography) to help one improve life by receiving positive qi.[3] The original
designation for the discipline is Kan Yu (simplified Chinese: 堪舆; traditional Chinese: 堪輿; pinyin: kānyú; literally:
Tao of heaven and earth).[4]
The term feng shui literally translates as "wind-water" in English. This is a cultural shorthand taken from the
following passage of the Zangshu (Book of Burial) by Guo Pu of the Jin Dynasty:[5]
Qi rides the wind and scatters, but is retained when encountering water.[5]
Historically, feng shui was widely used to orient buildings—often spiritually significant structures such as tombs, but
also dwellings and other structures—in an auspicious manner. Depending on the particular style of feng shui being
used, an auspicious site could be determined by reference to local features such as bodies of water, stars, or a
compass. Feng shui was suppressed in China during the cultural revolution in the 1960s, but has since seen an
increase in popularity, particularly in the United States.
Feng shui 2
History
Origins
Currently Yangshao and Hongshan cultures provide the earliest evidence for the practice of feng shui. Until the
invention of the magnetic compass, feng shui apparently relied on astronomy to find correlations between humans
and the universe.[6]
In 4000 BC, the doors of Banpo dwellings were aligned to the asterism Yingshi just after the winter solstice—this
sited the homes for solar gain.[7] During the Zhou era, Yingshi was known as Ding and used to indicate the
appropriate time to build a capital city, according to the Shijing. The late Yangshao site at Dadiwan (c. 3500-3000
BC) includes a palace-like building (F901) at the center. The building faces south and borders a large plaza. It is on a
north-south axis with another building that apparently housed communal activities. The complex may have been
used by regional communities.[8]
A grave at Puyang (c. 4000 BC) that contains mosaics—actually a Chinese star map of the Dragon and Tiger
asterisms and Beidou (the Big Dipper, Ladle or Bushel) -- is oriented along a north-south axis.[9] The presence of
both round and square shapes in the Puyang tomb, at Hongshan ceremonial centers and the late Longshan settlement
at Lutaigang,[10] suggests that gaitian cosmography (heaven-round, earth-square) was present in Chinese society
long before it appeared in the Zhou Bi Suan Jing.[11]
Cosmography that bears a striking resemblance to modern feng shui devices and formulas was found on a jade
unearthed at Hanshan and dated around 3000 BC. The design is linked by archaeologist Li Xueqin to the liuren
astrolabe, zhinan zhen, and Luopan.[12]
Beginning with palatial structures at Erlitou,[13] all capital cities of China followed rules of feng shui for their design
and layout. These rules were codified during the Zhou era in the Kaogong ji (simplified Chinese: 考工记; traditional
Chinese: 考工記; "Manual of Crafts"). Rules for builders were codified in the carpenter's manual Lu ban jing
(simplified Chinese: 鲁班经; traditional Chinese: 魯班經; "Lu ban's manuscript"). Graves and tombs also followed
rules of feng shui, from Puyang to Mawangdui and beyond. From the earliest records, it seems that the rules for the
structures of the graves and dwellings were the same.
The oldest examples of instruments used for feng shui are liuren astrolabes, also known as shi. These consist of a
lacquered, two-sided board with astronomical sightlines. The earliest examples of liuren astrolabes have been
Feng shui 3
unearthed from tombs that date between 278 BC and 209 BC. Along with divination for Da Liu Ren[20] the boards
were commonly used to chart the motion of Taiyi through the nine palaces.[21] The markings on a liuren/shi and the
first magnetic compasses are virtually identical.[22]
The magnetic compass was invented for feng shui[23] and has been in use since its invention. Traditional feng shui
instrumentation consists of the Luopan or the earlier south-pointing spoon (指南針 zhinan zhen)—though a
conventional compass could suffice if one understood the differences. A feng shui ruler (a later invention) may also
be employed.
Foundation theories
The goal of feng shui as practiced today is to situate the human built environment on spots with good qi. The
"perfect spot" is a location and an axis in time.[24] [25]
Qi (ch'i)
Qi (roughly pronounced as the sound 'chee' in English) is a movable positive or negative life force which plays an
essential role in feng shui.[26] In feng shui as in Chinese martial arts, it refers to 'energy', in the sense of 'life force' or
élan vital. A traditional explanation of qi as it relates to feng shui would include the orientation of a structure, its age,
and its interaction with the surrounding environment including the local microclimates, the slope of the land,
vegetation, and soil quality.
The Book of Burial says that burial takes advantage of "vital qi." Wu Yuanyin[27] (Qing dynasty) said that vital qi
was "congealed qi," which is the state of qi that engenders life. The goal of feng shui is to take advantage of vital qi
by appropriate siting of graves and structures.[25]
One use for a Luopan is to detect the flow of qi.[28] Magnetic compasses reflect local geomagnetism which includes
geomagnetically induced currents caused by space weather. [29] Professor Max Knoll suggested in a 1951 lecture that
qi is a form of solar radiation.[30] As space weather changes over time,[31] and the quality of qi rises and falls over
time,[25] feng shui with a compass might be considered a form of divination that assesses the quality of the local
environment—including the effects of space weather.
Polarity
Polarity is expressed in feng shui as Yin and Yang Theory. Polarity expressed through yin and yang is similar to a
magnetic dipole. That is, it is of two parts: one creating an exertion and one receiving the exertion. Yang acting and
yin receiving could be considered an early understanding of chirality. The development of Yin Yang Theory and its
corollary, Five Phase Theory (Five Element Theory), have also been linked with astronomical observations of
sunspots.[32]
The Five Elements or Forces (wu xing) — which, according to the Chinese, are metal, earth, fire, water, and wood
— are first mentioned in Chinese literature in a chapter of the classic Book of History. They play a very important
part in Chinese thought: ‘elements’ meaning generally not so much the actual substances as the forces essential to
human, life.[33] Earth is a buffer, or an equilibrium achieved when the polarities cancel each other. While the goal of
Chinese medicine is to balance yin and yang in the body, the goal of feng shui has been described as aligning a city,
site, building, or object with yin-yang force fields.[34]
Feng shui 4
Schools
A school or stream is a set of techniques or methods. The term
should not be confused with an actual school—there are many
masters who run schools.
Some claim[40] that authentic masters impart their genuine
knowledge only to selected students, such as relatives.
Techniques
Archaeological discoveries from Neolithic China and the literature
of ancient China together give us an idea of the origins of feng
shui techniques. In premodern China, Yin feng shui (for tombs)
had as much importance as Yang feng shui (for homes).[24] For
both types one had to determine direction by observing the skies
(what Wang Wei called the Ancestral Hall Method; later identified
by Ding Juipu as Liqi pai, which westerners mistakenly label
"compass school"),[25] and to determine the Yin and Yang of the A building in Hong Kong with a hollow middle hole,
land (what Wang Wei called the Kiangxi method and Ding Juipu maximizing on fengshui benefits
Feng shui is typically associated with the following techniques. This is not a complete list; it is merely a list of the
most common techniques.[41] [42]
Feng shui 5
Modern developments
One of the grievances mentioned at the start of the anti-Western Boxer Rebellion, was that Westerner developers
were violating the basic principles of feng shui in their construction of railroads and other conspicuous public
structures throughout China. After Richard Nixon journeyed to the People's Republic of China in 1972, feng shui
became marketable in the United States.
It has since been reinvented by New Age entrepreneurs for Western consumption. Feng shui speaks to the profound
role of magic, mystery, and order in American life.[43] The following list does not exhaust the modern varieties.
Black Sect—also called BTB Feng Shui—does not match documentary or archaeological evidence, or what is
known of the history of Tantra in China.[44] It relies on "transcendental" methods, the concept of clutter as metaphor
for life circumstances, and the use of affirmations or intentions to achieve results. The BTB Ba gua was developed
by Lin Yun. Each of the eight sectors that were once aligned to compass points now represents a particular area of
one's life.
In contemporary China, practitioners of the divination systems of Qi Men Dun Jia and Da Liu Ren adopt these
modes of divination for highly detailed and analytic problem-solving in Feng Shui.
Feng shui 6
Historical criticism
Matteo Ricci (1552–1610), one of the founding fathers of Jesuit China missions, may have been the first European to
write about feng shui practices. His account in De Christiana expeditione apud Sinas... tells about feng shui masters
(geologi, in Latin) studying prospective construction sites or grave sites "with reference to the head and the tail and
the feet of the particular dragons which are supposed to dwell beneath that spot". As a Catholic missionary, Ricci
strongly criticized the "recondite science" of geomancy along with astrology as yet another superstitio absurdissima
of the heathens: "What could be more absurd than their imagining that the safety of a family, honors, and their entire
existence must depend upon such trifles as a door being opened from one side or another, as rain falling into a
Feng shui 7
courtyard from the right or from the left, a window opened here or there, or one roof being higher than another?"[55]
Victorian-era commentators on feng shui were generally ethnocentric, and as such skeptical and derogatory of what
they knew of feng shui.[56]
In 1896 at a meeting of the Educational Association of China, Rev. P.W. Pitcher railed at the "rottenness of the
whole scheme of Chinese architecture," and urged fellow missionaries "to erect unabashedly Western edifices of
several stories and with towering spires in order to destroy nonsense about fung-shuy."[57]
Some modern Christians have a similar opinion of feng shui.[58]
It is entirely inconsistent with Christianity to believe
that harmony and balance result from the
manipulation and channeling of nonphysical forces or
energies, or that such can be done by means of the
proper placement of physical objects. Such
techniques, in fact, belong to the world of sorcery.[59]
Partly because of the Cultural Revolution, in today's mainland China less than one-third of the population believe in
feng shui, and the proportion of believers among young urban Chinese is said to be much lower.[64] Learning feng
shui is still somewhat considered taboo in today's China.[65] Nevertheless, it is reported that feng shui has gained
adherents among Communist Party officials according to a BBC Chinese news commentary in 2006,[66] and since
the beginning of Chinese economic reforms the number of feng shui practitioners are increasing. A number of
Chinese academics permitted to research on the subject of feng shui are anthropologists or architects by profession,
studying the history of feng shui or historical feng shui theories behind the design of heritage buildings, such as Cao
Dafeng, the Vice-President of Fudan University,[67] and Liu Shenghuan of Tongji University.
Feng shui practitioners have been skeptical of claims and methods in the "cultural supermarket."[68] Mark
Johnson[69] made a telling point:
This present state of affairs is ludicrous and confusing. Do we really believe that mirrors and flutes are
going to change people's tendencies in any lasting and meaningful way? ... There is a lot of investigation
that needs to be done or we will all go down the tubes because of our inability to match our exaggerated
claims with lasting changes.
Feng shui 8
Current developments
A growing body of research exists on the
traditional forms of feng shui used and
taught in Asia.
Landscape ecologists find traditional feng
shui an interesting study.[70] In many cases,
the only remaining patches of old forest in
Asia are "feng shui woods,"[71] often
associated with cultural heritage, historical
continuity, and the preservation of
species.[72] Some researchers interpret the A modern "feng shui fountain" at Taipei 101, Taiwan
Environmental scientists and landscape architects have researched traditional feng shui and its methodologies.[77]
[78] [79]
Architects study feng shui as an ancient and uniquely Asian architectural tradition.[80] [81] [82] [83]
Geographers have analyzed the techniques and methods to help locate historical sites in Victoria, Canada,[84] and
archaeological sites in the American Southwest, concluding that ancient Native Americans considered astronomy
and landscape features.[85]
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Further reading
• Ole Bruun. "Fengshui and the Chinese Perception of Nature," in Asian Perceptions of Nature: A Critical
Approach, eds. Ole Bruun and Arne Kalland (Surrey: Curzon, 1995) 173-88
• Ole Bruun. Fengshui in China: Geomantic Divination between State Orthodoxy and Popular Religion. Honolulu:
University of Hawai'i Press, 2003.
• Ole Bruun. An Introduction to Feng Shui. Cambridge University Press, 2008.
• Yoon, Hong-key. Culture of Fengshui in Korea: An Exploration of East Asian Geomancy, Lexington Books,
2006.
• "Magnetic alignment in grazing and resting cattle and deer," Proceedings of the National Academy of Sciences
published ahead of print August 25, 2008, doi:10.1073/pnas.0803650105
• Xie, Shan Shan' Chinese Geographic Feng Shui Theories and Practices National Multi-Attribute Institute
Publishing, Oct. 2008, ISBN 978-159261-0048
Article Sources and Contributors 11
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